Isaiah 15:2
Dibon goes up to its temple to weep at its high places. Moab wails over Nebo, as well as over Medeba. Every head is shaved, every beard is cut off.
Dibon goes up to its temple
The city of Dibon, located in the territory of Moab, was a significant center of worship and political activity. The phrase "goes up" suggests an act of pilgrimage or ascent, indicating the importance of the temple as a place of worship and lamentation. In the Hebrew context, "going up" often implies approaching a place of divine encounter or judgment. The temple here is likely a pagan shrine, reflecting Moab's idolatrous practices. This ascent to the temple signifies a desperate plea for divine intervention amidst impending doom.

to its high places to weep
High places were elevated sites often used for worship in ancient Near Eastern cultures, including Israel and its neighbors. These locations were thought to be closer to the divine realm. The act of weeping at these high places underscores the depth of Moab's distress and the futility of their idolatrous practices. Historically, high places were centers of both legitimate and illegitimate worship, and here, they symbolize Moab's misplaced trust in false gods.

Moab wails over Nebo and Medeba
Nebo and Medeba were prominent cities in Moab, known for their strategic and cultural significance. The wailing over these cities indicates widespread mourning and a recognition of impending loss. In the Hebrew tradition, wailing is a profound expression of grief, often associated with national calamity or divine judgment. This lamentation reflects Moab's awareness of the severity of their situation and the ineffectiveness of their gods to save them.

Every head is shaved, every beard is cut off
Shaving the head and cutting off the beard were traditional signs of mourning and humiliation in the ancient Near East. These acts symbolize deep sorrow and a state of disgrace. In the Hebrew context, the beard was a symbol of dignity and honor, and its removal indicated a loss of status and respect. This imagery conveys the totality of Moab's despair and the comprehensive nature of their impending judgment. The physical acts of shaving and cutting are outward manifestations of an inward acknowledgment of defeat and subjugation.

Persons / Places / Events
1. Dibon
A city in Moab, known for its high places and temples. It was a center of worship and is mentioned here as a place of mourning.

2. Moab
A nation descended from Lot, often in conflict with Israel. Moab is depicted as a place of lamentation in this passage.

3. Nebo
A mountain and a city in Moab, associated with idol worship. It is a site of mourning in this context.

4. Medeba
Another city in Moab, known for its strategic location and historical significance. It is also a place of lament in this passage.

5. Weeping and Mourning Rituals
The shaving of heads and cutting of beards were traditional signs of mourning and distress in ancient Near Eastern cultures.
Teaching Points
The Consequences of Idolatry
Moab's reliance on its high places and temples highlights the futility of idolatry. True security and peace come from God alone.

The Universality of Mourning
The shaving of heads and cutting of beards symbolize deep sorrow. This passage reminds us that grief is a universal human experience, often tied to loss and judgment.

The Importance of Repentance
The lamentation of Moab serves as a call to repentance. We are reminded to turn away from sin and seek God's mercy.

God's Sovereignty Over Nations
The judgment on Moab illustrates God's control over all nations. He holds them accountable for their actions and idolatry.

The Role of Prophecy in Scripture
Isaiah's prophecy serves as a warning and a call to reflection for both ancient and modern readers. It encourages us to heed God's word and live righteously.
Bible Study Questions
1. What does the mourning of Moab in Isaiah 15:2 teach us about the consequences of turning away from God?

2. How can the rituals of mourning described in this passage inform our understanding of grief and loss in our own lives?

3. In what ways does the judgment of Moab reflect God's sovereignty and justice, and how can this understanding impact our view of current world events?

4. How does the theme of idolatry in Isaiah 15:2 relate to modern forms of idolatry, and what steps can we take to guard against them?

5. Reflecting on the connections between Isaiah 15 and other scriptures, how can we apply the lessons of prophecy and judgment to our personal spiritual journey?
Connections to Other Scriptures
Jeremiah 48
This chapter also speaks of the judgment and lamentation of Moab, echoing the themes found in Isaiah 15.

2 Kings 3
Provides historical context for the relationship between Israel and Moab, including conflicts and alliances.

Amos 2:1-3
Discusses the judgment against Moab for its transgressions, reinforcing the theme of divine retribution.
Signs of MourningJ. Parlour, D. D.Isaiah 15:2
The Helplessness of Heathen GodsJ. Parlour, D. D.Isaiah 15:2
Ar and Kir of MoabIsaiah 15:1-9
God Works in the Night TimeJ. Parker, D. D.Isaiah 15:1-9
National DistressW. Clarkson Isaiah 15:1-9
Oracle Concerning MoabE. Johnson Isaiah 15:1-9
The Moabite StoneProf. S. R. Driver, D. D.Isaiah 15:1-9
The Prophet's Pity for MoabF. Delitzsch.Isaiah 15:1-9
People
Isaiah, Zoar
Places
Ar, Beer-elim, Brook of the Willows, Dibon, Eglaim, Elealeh, Heshbon, Horonaim, Jahaz, Kir, Luhith, Medeba, Moab, Nebo, Nimrim, Zoar
Topics
Baldness, Bayith, Beard, Cut, Dibon, Goes, Heads, Medeba, Moab, Nebo, Places, Shaved, Temple, Wails, Weep
Dictionary of Bible Themes
Isaiah 15:2

     5128   baldness
     5130   beard
     5157   head
     5180   shaving
     5372   knife
     7374   high places

Isaiah 15:2-3

     5198   weeping
     5419   mourning

Library
The Sea of Sodom
The bounds of Judea, on both sides, are the sea; the western bound is the Mediterranean,--the eastern, the Dead sea, or the sea of Sodom. This the Jewish writers every where call, which you may not so properly interpret here, "the salt sea," as "the bituminous sea." In which sense word for word, "Sodom's salt," but properly "Sodom's bitumen," doth very frequently occur among them. The use of it was in the holy incense. They mingled 'bitumen,' 'the amber of Jordan,' and [an herb known to few], with
John Lightfoot—From the Talmud and Hebraica

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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